Gita Recital Video / Bakasura -- and False Renunciates 12 12 24

 

PADA: Oh oh pilgrims. Shouldn't these guys should be winding down their grandiose talks -- and they should tone it down a notch. Nope. Talking to the dead now. Well maybe, but it looks like more people are finding these guys are making unreal claims since their whole thing is more under a microscope. 

Now people are more and more examining their statements. And this is also what has been going on in ISKCON. Wait? What did the GBC actually say? I think it is a good thing -- actual pastors are coming out to complain about these folks -- and say that we need to get back to the basics -- and "prosperity preaching" was not one of the original teachings of the religion. ys pd    

BAKĀSURA by Śrīla Bhaktisiddhānta Saraswati Ṭhākura Prabhūpāda

(Translated from Śrī Gaudīya Prabandhāvali, Issue 29)

The Supreme personality of Godhead Śrī Kṛṣṇa, is enacting His divine pastime as a cowherd in the sacred land of Vṛndāvana, delighting in the pastime of grazing the calves. Among all His divine līlās, it is His human like pastimes that is deemed the most sublime:

"Kṛṣṇera jateka khelā, sarvottama nara-līlā, nara-vapu tāhāra svarūpa."

One day, the two brothers, Balarāma and Kṛṣṇa, while grazing their calves, arrived with the cowherd boys at the eastern side of the Nandiśvara Hill, at a place called Vakasthala (also known as Vakathara), situated beside a vast and serene lake. 

The calves, having walked a great distance, were parched with thirst. Perceiving this, Kṛṣṇa and Balarāma led them to drink from the pristine waters of the lake. After quenching their thirst, the calves ascended the banks and began grazing upon the lush green grass.

The two brothers, Rāma and Kṛṣṇa, began to marvel at the beauty of the lake. Its vast expanse was adorned with diverse lotuses, kumuda, and kalhāra blossoms. The gentle hum of intoxicated bees created a symphony of divine sweetness, filling the air with bliss. Enraptured by this serene scene, the cowherd boys joined them in savoring the charm of the place and refreshed themselves by the lake.

Unbeknownst to them, a ferocious demon, commissioned by the wicked Kamsa, lay in wait at the lake, disguised as a massive white stork, Vaka, intent on slaying Kṛṣṇa. Neither Kṛṣṇa, Balarāma, nor the cowherd boys had yet noticed his ominous presence.

As they were returning from their drink by the shore, the cowherd boys suddenly caught sight of an enormous white form, immobile and menacing, lying along the banks of the lake. Suddenly beholding this strange sight, the cowherd boys began to murmur among themselves, saying, “Has some peak of Mount Nandiśvara, struck by the thunderbolt of Indra, broken off and fallen here? Yet, would not the crash of such a fall have made a tremendous noise?”

Hearing this, another boy speculated, “Perhaps while we were engrossed in our boisterous games, shouting ho ho, the sound of the thunderbolt and the fall of the peak went unnoticed.” Gazing at the peculiar form, some among them exclaimed, “But we can see eyes, a beak, and other features—could this enormous figure be a creature?”

As this realization dawned upon them, fear seized their hearts. Trembling, they ran towards Kṛṣṇa, crying, “Kanhaiyā! Protect us, save us!” Observing the fear etched on their faces, Kṛṣṇa, the embodiment of divine calm, recalled to them the slaying of Vatsāsura to soothe their nerves. He spoke reassuringly, “Do not be afraid. I shall punish this being at once.” Saying this, He gently directed the boys to a safe distance and strode forward to confront the creature.

As Kṛṣṇa approached, the massive bird-demon, Vaka, spread wide its sharp and elongated beak and, in an instant, swallowed the boy-like form of Kṛṣṇa. Disguised as a colossal stork, the demon sought to extinguish the pure-hearted faith of the innocent cowherd boys. Witnessing this, the boys, save for Balarāma, fell lifeless to the ground, overcome with shock.

By the power of Kṛṣṇa’s divine līlā-śakti, their consciousness and bodily functions were stilled, leaving only their sight intact. With unmoving, wide-eyed gazes, they beheld Kṛṣṇa, their hearts yearning for His safety, fixed upon the terrifying maw of Bakāsura. Motionless and silent, their only prayer was the vision of their beloved.
Meanwhile, the demon, convinced that he had destroyed Kaṁsa’s enemy, began to revel in his supposed triumph. Yet, mortal calculations often falter before divine will. Within moments, Bakāsura felt an unbearable searing in his palate, akin to the touch of molten iron.

Panicking, he thought to himself, “Have I mistakenly swallowed a blazing fireball?” The scorching agony that engulfed his throat and palate caused him to writhe in torment.

The demon began to feel as though his eyes were about to burst from their sockets, and his breath grew stifled, heralding the imminent departure of his life force. In desperation, he quickly spat Śrī Kṛṣṇa out of his mouth, only to behold the Divine Child standing before him, unscathed, radiant, and utterly tranquil in form.

Overcome by both fear and rage, Bakāsura grew frantic. He thought to himself, “It seems my fate is sealed, like that of Śakaṭāsura, Tṛṇāvarta, and Vatsāsura before me. Yet, before I meet my end, let me make one final attempt!” Resolving thus, he opened his beak wide once more and lunged at Kṛṣṇa, intent on killing Him.
At that moment, Kṛṣṇa turned His serene gaze towards Balarāma and the cowherd boys, offering them a reassuring glance. Then, with astonishing swiftness, He grasped the upper and lower mandibles of the demon's beak. As effortlessly as a playful child splits a stalk of vīraṇa grass, Kṛṣṇa tore apart the mighty Bakāsura, rending him in twain.

When the lifeblood of Vraja, Nandanandana Śrī Kṛṣṇa, emerged unharmed from the demon's maw, life stirred once more in the bodies of Balarāma and the cowherd boys. Yet, even though their consciousness had returned, their faculties of action had not yet been restored. They could only gaze at their beloved Kṛṣṇa, unable to move, their eyes fixed upon Him with unblinking devotion.

Kṛṣṇa, in His effortless grace, had vanquished the mighty demon with ease. The celestials, witnessing this divine act, began to shower Him with fragrant blossoms from the heavens. Balarāma and the cowherd boys, awestruck by the miraculous sight before them, watched in wonder and reverence.

Then, Śrī Kṛṣṇa, filled with joy, approached the cowherd boys and lovingly embraced them. At His gentle touch, the boys’ lost vitality returned, and their limbs regained their strength. Overwhelmed with bliss, they rushed forward, arms outstretched, to embrace Kṛṣṇa. With exuberant joy, they praised Him in countless ways, their hearts brimming with gratitude and love.

Although the time for concluding their playing pastimes with Goṣṭha and returning to Nanda Bhavan had not yet arrived, Rohiṇīnandana Balarāma said, “Kṛṣṇa! Today, there is no need to play further. Let us return home.” With this, all the cowherd boys began to gather the calves. Kṛṣṇa, taking up His flute, played a melodious tune, which called all the calves to Him. Thus, bringing the calves along, they arrived near Nanda Bhavan.

Thus, leading the calves, when they approached Nanda Bhavan, Mother Yaśodā came rushing out. She lifted Kṛṣṇa into her arms, cleansed His limbs, and lovingly kissed His face. Meanwhile, the cowherd boys, overwhelmed with supreme bliss, began to dance with joy and narrated to everyone the story of Kṛṣṇa’s slaying of Bakāsura. They also described the celestial shower of flowers, the heavenly music, and all the other wondrous occurrences in vivid detail.

In colloquial language, it is often said, “bakaḥ parama dhārmikaḥ”—“The heron is supremely pious.” The heron, a type of bird, stands still and serene near water bodies. Its intent, however, is to prey upon fish that come close, oblivious to its true nature. Mistaking the heron for an inert, harmless object due to its stillness, the unsuspecting fish approach it, only to lose their most precious possession—their very lives—due to their simplicity and misplaced trust.

*Dear readers! Similarly, the ignorant and naïve souls of this world are no different from these fish. Uninformed and guileless people often place their trust in hypocritical renunciates -- fraudulent individuals -- who don the guise of ascetics, seeking fame (pratisṭhā), worship(pujā), and material gain(lābha). With the hope of liberation from the prison of material existence, such gullible souls surrender their all to these charlatans, only to be deceived and left wandering, bruised and betrayed.*

The people of Bhārata (India), by nature, are deeply inclined toward dharma. Their faith in religion often blinds their ability to discern. Dharma is the very foundation of Indian culture, and we often lose ourselves in its name, becoming fanatically devoted to anything presented as religious. But are we truly practicing real dharma?

Observing the religious fervor and faith of the people, many have taken to donning the robes of ascetics, exploiting the spiritual sentiments of the uneducated masses. They use religion as a means of livelihood, amassing wealth, women, and prestige. 

For such deceitful individuals, they believe that in India, no profession is as lucrative as donning the garb of a saint. Such attire conveniently conceals all their immoral deeds, while society views them with reverence and respect. This so-called profession demands little investment — just a beard, unkempt nails, and a saffron robe dyed for a mere two rupees. Adorned with thick garlands and large tilakas, and armed with deception, manipulation, and eloquence of words, these charlatans find their business flourishing.

People, too, fear their outward appearance, thinking, “If we offend them or incur their curse, we might face complete ruin.” This fear prevents anyone from questioning or confronting them.

Our nation is not lacking in such disguised ascetics. They are everywhere—on roads, riverbanks, cities, and villages. Some are mere impostors, while others are verbose orators. Everywhere you look, these pretenders abound, exploiting the faith of the masses for their own gain.

Ah, my dear friend! What we are trying to convey is that in a country where there are so many ascetics, why do we still see the people in such a state of anxiety and deprivation? Therefore, we cannot simply call someone an ascetic based on their outward appearance. Just by seeing someone in the robes of an ascetic, one is reminded of the "markata vairāgya" (the false renunciation of a monkey). 

A markata vairāgī, outwardly, may appear like a true ascetic—leaving behind family, adopting the state of a naked hermit, and demonstrating extreme detachment. However, in truth, they are mere enjoyers (bhogī), for the purpose of their outward renunciation is only to plunder the wealth of others and indulge in sensual pleasures. Due to this false intent, the outer garb of renunciation eventually becomes an object of scorn, for the deceit of the fraudulent cannot endure for long. As soon as such a person advances toward his goal, his deceit is exposed.

Thus, for your true well-being, I urge you to understand this: anyone who, with the burden of kanaka (gold), kāminī (women), and pṛtiṣṭhā (prestige) in their heart, assumes the appearance of a saint is, in fact, just like that fraudulent Bakāsura.* Such individuals are also known as bagula bhaktas—those who wear the guise of devotion, but whose hearts are filled with deceit.

The eternal duty of all living beings is service to Kṛṣṇa, but when we abandon this path and adopt the path of indulgence, we fall into the same deceptive conduct as Bakāsura. This very Bakāsura-like attitude is the essence of deceit under the guise of dharma. It is the greatest restraint upon true spiritual progress in the world. Such deceit, under the name of dharma, leads to the ruin of both society and the individuals who indulge in it. There is no greater harm than this.

We know, dear readers, how we become ensnared in the traps of calamity by falling into these deceptions. Just as a bald man, after being struck on the head by a ripened fruit falling from a bela tree, would never again stand beneath that tree, so too have we become wise. Therefore, we will no longer lose everything simply by believing someone to be a sādhu based on their external appearance. 

The hypocritical sādhu’s true aim is never the worship of Hari; in fact, they become obstacles even in the path of others’ devotion. To reveal the deceit of such fraudulent ascetics, the Vaiṣṇava Thākura has sung:

"Kanaka, kāmīnī, pratiṣṭhā bāghinī, chāṛiyāche jāre sei ta' vaiṣṇava.

One who abandons desire for wealth, women, and all devouring tigress of prestige, and walks the path of true renunciation, he alone is a real Vaiṣṇava or for those these three things left away is real Vaiṣṇava.

Gaurāra āmi, gaurāra āmi, mukhe balile nāhi chale.

I am a servant of Gaurā (Lord Caitanya), I am a servant of Gaurā; simply uttering this with my mouth does not make me true servant of Gaur, simply calling like this won't work.

Gaurāra āchāra, gaurāra vicāra la'ile phala phale.

Following the ācharaṇa and instructions of Gaurā (Lord Caitanya), one attains the fruits of spiritual realization.

Lok dekhān gaurā bhaje tilak mātra dhari.

The people see and believe that someone who wears the tilak and follows external rituals is a devotee of Gaurā.

*Gopaneti atyācāra gaurā ghare churi.*

But secretly, those same individuals commit great offenses and even steal, hiding their true nature in the house of Gaurā."

O Lord Gauracandra, the Lord of all living beings! We are Your eternal servants, and You are our eternal Lord. Seeing our miserable state, You, out of Your natural compassion, left Goloka and came to this earthly abode in the guise of a beggar, singing at our door:

"Jīva jāgo, jīva jāgo, kata nidrā jāo māyā pisācīra kole."

Lord Gauranga is calling, “Wake up, sleeping souls! Wake up, sleeping souls! How long will you sleep in the lap of the enchantress called Maya?

Upon seeing Your form as the world-enchanting ascetic, the fortunate souls, forgetting all else, surrendered themselves at Your divine feet. But today, what has happened to the souls? By taking your name , which didn't consider any offenses and, by simply chanting it, causes the body to tremble and the heart to become mad in love for You—today, that very name is being exploited by a band of deceivers who roam the world, claiming Your name. They are bringing ruin not only to themselves but also leading society into degradation.

O Lord, we are Your very own souls, and today, these souls, entrapped by the deceptive ascetics, have strayed far from You and are suffering. O Lord, who but You will expose their deceit? O Lord, when will You come? We can no longer bear the delay. O Lord, either come in Your world-enchanting form and redeem the world, or send Your devotees to protect us from the hands of these heretical, false ascetics. 

O Gaurā Kṛṣṇa, if You do not slay Bakāsura, who will? We are but innocent, ignorant children of the Dharma jagata, powerless and helpless. O Almighty, please shower Your grace upon us by revealing even a little of Your divine power. O Lord, You are ours, and we are only Yours.